Shloka 17

Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama

Devanagari script

तमिमं मम संदेशाद् यूयं सर्वे ऽपि संमताः सेनान्यम् अभिषिञ्चध्वं महायोगपतिं पतिम्

Transliteration

tamimaṃ mama saṃdeśād yūyaṃ sarve 'pi saṃmatāḥ senānyam abhiṣiñcadhvaṃ mahāyogapatiṃ patim

Translation

എന്റെ ഈ സന്ദേശപ്രകാരം നിങ്ങൾ എല്ലാവരും ഏകമതത്തോടെ, ആ മഹായോഗപതി പ്രഭു ‘പതി’യെ ഗണങ്ങളുടെ സേനാനായകനായി അഭിഷേകം ചെയ്യുവിൻ।

Word by Word

• tam: him

• imam: this (one)

• mama: my

• saṃdeśāt: from the instruction/message

• yūyam: you (all)

• sarve 'pi: all indeed

• saṃmatāḥ: consenting/being in agreement

• senānyam: as commander/general (senāpati)

• abhiṣiñcadhvam: anoint/install (by consecration)

• mahā-yoga-patim: the great Lord/Master of Yoga

• patim: the Lord (Pati, sovereign).

Speaker

Suta Goswami (narrating an internal command issued by a senior divine authority to the assembled beings)

Characters & Entities

• Pati (Lord Shiva as the Supreme Lord)

FAQs

What is the importance of this verse in the context of Linga worship?

It frames consecration (abhiṣeka) as a Shaiva act of establishing divine authority under Pati (Shiva), aligning communal consent with ritual installation—an idea that parallels installing and honoring the Linga as the seat of the Lord.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By calling him “mahāyogapati” and “pati,” the verse points to Shiva as the Supreme Lord (Pati) who governs and liberates the pashu (bound soul) through yogic mastery, transcending bondage (pāśa) while commanding the cosmic order.

What ritualistic or Yogic practice is highlighted here?

The key ritual is abhiṣeka (consecratory anointing/installation), and the yogic emphasis is Shiva’s status as Mahāyogapati—implying Pāśupata-oriented discipline where divine lordship guides spiritual governance and protection.